The practice of the Apostles — The Council of Nicaea sanctions
the adaptation of the ecclesiastical organization to the administrative division
of the Empire — The bishop of Alexandria as supra-metropolitan? —
Position of Antioch — The rights of the bishops of Antioch compared with those
of Rome and Alexandria — Ephesus, Caesarea, Heraclea as supra-metropolitan
cities? — The canons of the Council of Constantinople (381) compared with the
Nicene decrees — The see of Jerusalem — Jerome's testimony — Adaptation to the
divisions of the Empire in the West: Rome, Italy, Illyricum — Africa and Spain —
Gaul and Arles

Rome the only apostolic see in the West — Apostolic sees in the
East — Canon three of the Council of Constantinople (381) viewed in a new light
— Reaction in the West — The views of the Council of 382 on apostolicity — St.
Basil and the idea of apostolicity — John Chrysostom — Struggle between
Alexandria and Constantinople — The principle of apostolicity at the Council of
Ephesus — St. Cyril, Dioscorus of Alexandria, and Domnus of Antioch — Leo I's
success in stressing the apostolicity of his see in the East — The idea of
apostolicity at Chalcedon — Leo I and the so-called twenty-eighth canon —
Attitude of the legates — Omission of apostolicity in the canon — Reasons for
Leo's negative attitude — Leo's apparent success a disguised compromise

Acacius and Pope Simplicius — Gelasius'
claims derived from Petrine tradition — Eastern and western reaction to Gelasius'
claims — Increasing concern with apostolicity in the East — Libellus Hormisdae —
Apostolic character of the Roman see in imperial and patriarchal letters —
Currency of the idea of apostolicity in the East and its possible consequences
for Constantinople

The transfer of Andrew's relics and its meaning — No trace of the
Andrew tradition in Chrysostom's writings — St. Gregory of Nazianzus, Cyril of
Jerusalem, Theodoret and Basil of Seleucia on Andrew — Western writers on Andrew
— The Andrew Legend unknown in the sixth century — The see of Constantinople
called “apostolic" from the seventh century onward — This usage not originated
by Andrew Legend — The defenders of image-worship promote the idea of
apostolicity in Constantinople — The Narratio key to the dating of
writings containing the Andrew and Stachys Legend? — First codification of the
Andrew Legend in Pseudo-Epiphanius' List of Disciples — Origin of List of
Apostles and Disciples; dating of Pseudo-Epiphanius' List — Pseudo-Dorotheas'
List later than Pseudo-Epiphanius' List and the Narratio

The lost apocryphal Acts of Andrew as the ultimate source of the
Constantinopolitan tradition — Gregory of Tours on Andrew's stay in Byzantium —
The apocryphal Acts of Andrew known in the East and West from the fifth to the
ninth centuries — Date of the composition of the apocryphal Acts of Andrew —
Scythia, not Achaea, as Andrew's missionary field — Did Andrew preach in Asia
Minor? — The legend of the maneaters as a reflection of the old tradition of
Andrew's preaching in Scythia — Later tradition identifying the city of the
maneaters with Sinope — The “Scythian tradition" reflected in the original Acts
and in the Legends of Andrew's preaching in Colchis and in Georgia — Legendary
traits in the “Achaean tradition" — Oldest traditions quote Luke as missionary
of Achaea — Spread of the new “Achaean tradition" — Legendary accounts of
Argyropolis and Zeuxippus — Probable origin of the “Achaean tradition" —
Conclusion

Ninth-century writings propagating the Andrew and Stachys Legend
— The Laudatio, the Passio Artemii, and their connection with the
Andrew Legend — The Laudatio echoes some ideas of the Patriarch Photius —
Nicetas the Paphlagonian and Ignatius the Deacon on Andrew and Stachys —
Theophanes' critical attitude toward the Andrew Legend — Another source of
Byzantium's apostolic character: Constantinople heir of Ephesus and of the
Apostle John. Ignatius' and Photius' testimony — John's connection with
Constantinople in Armenian and Nestorian tradition — The Patriarch Photius and
the Andrew Legend — The Andrew tradition, one of the principal arguments in the
opuscule against Roman primacy, falsely attributed to Photius — The
ninth-century Typicon of Constantinople on Andrew, Stachys, and
Metrophanes — Spread of the Andrew and Stachys Legend in the tenth century — Its
acceptance by the Syrians and Georgians — The Andrew story in the Russian
Primary Chronicle — Pseudo-Symeon's and Cedrenus' catalogue of Byzantine
bishops

The idea of apostolicity as the basis of the pentarchic order —
The pentarchic idea at the Ignatian Council of 869-870 — The definition of the
duties of emperors and patriarchs in the Epanagoge reflects a new spirit
created by the growth of apostolicity — Possibilities of a rapprochement on this
new basis — The argument of apostolicity in the controversies of the tenth and
eleventh centuries — The position of the see of Constantinople in Church
organization and the Western canonists of the eleventh century — Eastern writers
of the eleventh and twelfth centuries — The Andrew Legend and the controversies
during the thirteenth century — How the character of universal teachers
attributed to the apostles by Greek polemists diminished the value of the Andrew
tradition for the Greeks — The Andrew Legend in the fourteenth century in
Byzantium — The Councils of Lyons and Florence on the see of Constantinople —
Acceptance of the Andrew Legend by the Latin West